[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 3.80 # 華嚴經內章門等雜孔目章 3.80 華嚴經內章門等雜孔目章 3.80 - **Language:** Classical Chinese ### [3.80](https://indike.org/pramana/in.bauddha.taisho.1870.3.80) 業稠林者，有其三種。謂律儀業，謂善律儀也；不律儀業，不善律儀也；非律儀非不律儀業，謂作善惡二業不發律儀者是也。又非律儀非不律儀者，謂無記業也。律儀復有三種，謂別解脫、靜慮、無滿道。別解脫者，即七眾律儀。依能修行，遠離惡行及欲行。五眾立盡形受，為遠離惡行、不離欲行。鄔波索迦、鄔波斯迦立盡形受，為不能遠離惡及不遠離欲行，制日夜近住戒，令漸修學故。問：鄔波索迦一分學處，為說成就為不成就耶？應說成就而名犯戒。又問：扇搋、半擇迦等，得成就鄔波索迦戒不？答：不遮彼受，而不名鄔波索迦，性不堪親近承事比丘等出家五眾。二形亦爾。又半擇迦有五種，謂生、妬、灌、灑、除去半月，並同前不得親近五眾。靜慮等業，如前別章。無漏道業，亦如別章。今略舉業門，有三十六種。一、故不故二業，曰故業不故業。先知而作名為故業，不知而作名不故業。又至教聲名故業，不至教聲名不故業。二、二罪業，謂輕罪業、重罪業。三、二利業，謂大利業謂大利業、小利業。四、福等三業，謂福業、非福業、不動業。五、三業，謂身業、口業、意業。六、三惡行，亦名邪行，謂身惡行、口惡行、意惡行。七、三妙行，亦名正行，謂身妙行、口妙行、意妙行。八、三不巧便行，謂身不巧便、口不巧便、意不巧便行。所作不合法戒，名不巧便。九、三巧便行，謂身巧便、口巧便、意巧便行。十、三邪，謂語邪、業邪、命邪。從嗔癡生口四過名邪語，從嗔癡生身三惡名邪業，從貪煩惱生身口惡名邪命。十一、三正，謂正語、正業、正命。從無嗔無癡生口四善名為正語，從無嗔無癡生身三善名為正業，從無貪生身口善名為正命，順理故名正。十二、三時報業，謂現報業、生報業、後報業。約時而受，名三時報業。十三、三受報業，謂樂報業、苦報業、不苦不樂報業。十四、三界繫業，謂欲界繫業、色界繫業、無色界繫業。十五、曲等三業，謂曲業、穢業、濁業。諂所起業名為曲業，嗔所起業名為穢業，貪所起業名為濁業。十六、三性業，謂善業、不善業、無記業。十七、三滿業，謂身滿業、口滿業、意滿業。無學身好行滿足故名身滿，口意亦然。十八、三學業，謂學業、無學業、非學業非無學業。學人無漏名為學業，無學人無漏名無學業，一切有漏業名非學非無學業。十九、三斷業，謂見斷業、修斷業、無斷業。二十、三世業，謂過去業、未來業、現在業。二十一、三障，謂業障、煩惱障、報障。二十二、業相，謂黑黑報業、白白報業、黑白報業、不黑不白無報業。二十三、四戒，謂別解脫戒、定共戒、道共戒、斷戒。二十四、五逆，謂害父、害母、害阿羅漢、破僧、出佛身血。初二背恩養，次三壞福田，故名為逆。二十五、五戒，謂不殺、不偷盜、不邪婬、不妄語、不妄語不飲酒。禁防身口，名之為戒。二十六、五邪命：一為利養故，詐現奇特；二為利養故，自說功德；三為利養故，占相吉凶，為他人說；四為利養故，高聲現威，令人畏敬；五為利養故，稱說所得供養，以動人心。邪因緣活命，故名邪命。二十七、六業，謂地獄報業、畜生報業、餓鬼報業、人報業、天報業、不定報業。二十八、七不善律儀，謂殺、盜、婬、兩舌、惡口、妄言、綺語，於一切處起發不善律儀。二十九、七善律儀，謂不殺、不盜、不婬、不妄語、不兩舌、不惡口、不綺語，於一切時不斷善故，發善律儀。三十、八種語：一見言不見；二不見言見；三不見謂見，問言不見；四見謂不見，問即言見；五若見言見；六不見言不見；七見謂不見，問言不見；八不見謂見，問即言見。前四名不淨語，後四名淨語。三十一、八戒，即日夜戒，一不殺生、二不盜、三不婬、四不妄語、五不飲酒、六不坐高大床、七不著花香瓔珞不香塗身不著香熏衣、八不作技樂亦不往觀聽及不過中食。前四是戒分，次一是不放逸分，後三是順修威儀分。三十二、八邪，謂邪見、邪覺、邪方便、邪念、邪定、邪語、邪業、邪命。三十三、十不善業道，謂殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪、恚、邪見。違理損物名為不善，結思名業，所行名道。三十四、十善業道，謂不殺、不盜、不邪婬、不妄語、不兩舌、不惡口、不綺語、無恚、無貪、正見。順理益物名善，意思為業，為思所行名道，亦果所依行名道。三十五、十二惡律儀，謂屠羊、養鷄、養猪、捕鳥、捕魚、獵師、作賊、魁𮫨、守獄、呪龍、屠犬、飼獦。三十六、十六惡律儀：一為利養羔羊，肥已轉賣；二為利，買已屠殺；三為利養猪豚，肥已轉賣；四為利，買已屠殺；五為利養牛犢，肥已轉賣；六為利，買已屠殺；七為利養鷄，肥已轉賣；八為利，買已屠殺；九鉤魚；十獵師；十一劫奪；十二魁𮫨；十三網捕飛鳥；十四兩舌；十五看獄；十六呪龍。此諸業門，通三乘及小乘人天。若人天，即人所成業。若小乘，但有業無人。若初教，諸業即空，不可分別，如《業成就論》說。若終教，即如，一切法亦如也。若為一乘所目，即屬一乘。若約一乘別教，即八萬四千等無盡業也。餘義如別章。 > Regarding the dense forest of karma, there are three types: the karma of vows (which is wholesome vows); the karma of non-vows (which is unwholesome vows); and the karma of neither vows nor non-vows (which refers to engaging in wholesome or unwholesome karma without generating vows). Furthermore, that of neither vows nor non-vows refers to neutral karma. The vows again are of three types: prātimokṣa, dhyāna, and the untainted path. Prātimokṣa is the vows of the seven assemblies. Practicing in accordance with them, one remains far removed from unwholesome conduct and lustful conduct. For the five assemblies \[of renunciants\], receiving them for the duration of one's life is established in order to remain far removed from unwholesome conduct and lustful conduct. For upāsakas and upāsikās, receiving \[the five precepts\] for the duration of life is established; because they are unable to remain far removed from unwholesome conduct and lustful conduct, the day-and-night upavāsa precepts are instituted to cause them to train gradually. Question: If an upāsaka observes only a partial training rule, is it said to be accomplished or not accomplished? Answer: It should be said to be accomplished, but he is called one who violates precepts. Question: Do ṣaṇḍhas, paṇḍakas, and the like accomplish the upāsaka precepts or not? Answer: They are not prohibited from receiving them, yet they are not called upāsakas, because by nature they are incapable of drawing near and serving the five renunciant assemblies such as bhikṣus. The same applies to hermaphrodites (ubhayavyañjanaka). Furthermore, there are five kinds of paṇḍakas: born, jealous, poured-upon, sprinkled, and half-monthly; together with the former, they are all unable to draw near the five assemblies. Karma of dhyāna and so forth is as in the earlier separate chapter. The karma of the untainted path is also as in the separate chapter. Now, briefly presenting the gates of karma, there are thirty-six kinds: 1. The two karmas of intentional and unintentional, called intentional karma and unintentional karma: acting with prior awareness is called intentional karma; acting without awareness is called unintentional karma. Furthermore, that which reaches vocal instruction is called intentional karma, and that which does not reach vocal instruction is called unintentional karma. 2. The two karmas of offenses: minor offense karma and grave offense karma. 3. The two karmas of benefit: great benefit karma and small benefit karma. 4. The three karmas of merit and so forth: meritorious karma, non-meritorious karma, and unmoving karma. 5. The three karmas: bodily karma, vocal karma, and mental karma. 6. The three bad conducts, also called wrong conducts: bodily bad conduct, vocal bad conduct, and mental bad conduct. 7. The three sublime conducts, also called right conducts: bodily sublime conduct, vocal sublime conduct, and mental sublime conduct. 8. The three unskillful conducts: bodily unskillful conduct, vocal unskillful conduct, and mental unskillful conduct; actions not in accord with the Dharma and precepts are called unskillful. 9. The three skillful conducts: bodily skillful conduct, vocal skillful conduct, and mental skillful conduct. 10. The three wrong \[factors\]: wrong speech, wrong action, and wrong livelihood; the four vocal faults arising from anger and delusion are called wrong speech; the three bodily evils arising from anger and delusion are called wrong action; the bodily and vocal evils arising from the affliction of greed are called wrong livelihood. 11. The three right \[factors\]: right speech, right action, and right livelihood; the four vocal virtues arising from non-anger and non-delusion are called right speech; the three bodily virtues arising from non-anger and non-delusion are called right action; the bodily and vocal virtues arising from non-greed are called right livelihood; being in accord with principle, they are called right. 12. The karmas of fruition at three times: karma with retribution in the present life, karma with retribution in the next life, and karma with retribution in subsequent lives; being received with respect to time, they are called karmas of fruition at three times. 13. The karmas of fruition of three feelings: karma with pleasant retribution, karma with painful retribution, and karma with neither-painful-nor-pleasant retribution. 14. The karmas bound to the three realms: karma bound to the desire realm, karma bound to the form realm, and karma bound to the formless realm. 15. The three karmas of crookedness and so forth: crooked karma, defiled karma, and turbid karma; karma generated by flattery is called crooked karma; karma generated by anger is called defiled karma; karma generated by greed is called turbid karma. 16. The karmas of three natures: wholesome karma, unwholesome karma, and neutral karma. 17. The three complete karmas: bodily complete karma, vocal complete karma, and mental complete karma; because the good actions of the body of an aśaikṣa are perfected, it is called bodily complete, and vocal and mental are also like this. 18. The three karmas of training: karma of training, karma of non-training, and karma of neither-training-nor-non-training; the untainted \[karma\] of a person in training is called karma of training; the untainted \[karma\] of a person beyond training is called karma of non-training; all tainted karma is called karma of neither-training-nor-non-training. 19. The three karmas of abandonment: karma abandoned by seeing, karma abandoned by cultivation, and karma with no abandonment. 20. The karmas of the three periods of time: past karma, future karma, and present karma. 21. The three obstructions: karmic obstruction, affliction obstruction, and retribution obstruction. 22. Characteristics of karma: dark karma with dark retribution, bright karma with bright retribution, dark-and-bright karma \[with dark-and-bright retribution\], and neither-dark-nor-bright karma without retribution. 23. The four precepts: prātimokṣa precepts, precepts concomitant with dhyāna, precepts concomitant with the path, and precepts of abandonment. 24. The five heinous crimes: killing one's father, killing one's mother, killing an arhat, causing schism in the Saṅgha, and maliciously shedding the blood of a Buddha; the first two turn against \[the parents'\] benevolence and nurturing, and the next three destroy fields of merit, hence they are called heinous. 25. The five precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking intoxicants; prohibiting and guarding body and speech is called precept. 26. The five wrong livelihoods: first, for the sake of material gain, falsely displaying unusual demeanor; second, for the sake of material gain, speaking of one's own virtues; third, for the sake of material gain, divining fortunes and misfortunes and speaking of them to others; fourth, for the sake of material gain, speaking loudly and displaying authority to cause people to feel fear and reverence; fifth, for the sake of material gain, proclaiming offerings one has received in order to sway people's minds; making a living through wrong causes and conditions is therefore called wrong livelihood. 27. The six karmas: karma with hellish retribution, karma with animal retribution, karma with hungry-ghost retribution, karma with human retribution, karma with heavenly retribution, and karma with indeterminate retribution. 28. The seven unwholesome vows: killing, stealing, sexual misconduct, divisive speech, harsh speech, lying, and frivolous speech; generating unwholesome vows in all places. 29. The seven wholesome vows: not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, and not engaging in frivolous speech; because one does not interrupt the wholesome at all times, one generates wholesome vows. 30. The eight kinds of speech: (1) saying one has not seen when one has seen; (2) saying one has seen when one has not seen; (3) thinking one has seen when one has not seen, and saying one has not seen when asked; (4) thinking one has not seen when one has seen, and saying one has seen when asked; (5) saying one has seen if one has seen; (6) saying one has not seen if one has not seen; (7) thinking one has not seen when one has seen, and saying one has not seen when asked; (8) thinking one has seen when one has not seen, and saying one has seen when asked. The first four are called impure speech, and the latter four are called pure speech. 31. The eight precepts, namely the day-and-night precepts: (1) not killing living beings; (2) not stealing; (3) not engaging in unchaste conduct; (4) not lying; (5) not drinking intoxicants; (6) not sitting on high, broad beds; (7) not wearing flowers, perfumes, and necklaces, not smearing the body with incense, and not wearing clothes perfumed with incense; (8) not performing arts and music, not going to watch or listen to them, and not eating past midday. The first four are the precept portion; the next one is the non-heedlessness portion; the latter three are the portion of practicing deportment in accord with the teaching. 32. The eight wrong \[factors\]: wrong view, wrong thought, wrong effort, wrong mindfulness, wrong concentration, wrong speech, wrong action, and wrong livelihood. 33. The ten unwholesome courses of karma: killing living beings, stealing, sexual misconduct, lying, divisive speech, harsh speech, frivolous speech, greed, malice, and wrong view; running counter to principle and harming beings is called unwholesome; volition forming a knots is called karma; that which is practiced is called a course. 34. The ten wholesome courses of karma: not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, not engaging in frivolous speech, freedom from malice, freedom from greed, and right view; according with principle and benefiting beings is called wholesome; intention and volition are karma; being practiced by volition is called a course, and being the practice on which the fruit relies is also called a course. 35. The twelve evil vows: butchering sheep, raising chickens, raising pigs, catching birds, catching fish, hunters, bandits, executioners, jailers, charming nāgas, slaughtering dogs, and breeding hunting dogs. 36. The sixteen evil vows: (1) for profit, raising lambs and reselling them once fattened; (2) for profit, buying and slaughtering them; (3) for profit, raising pigs and reselling them once fattened; (4) for profit, buying and slaughtering them; (5) for profit, raising calves and reselling them once fattened; (6) for profit, buying and slaughtering them; (7) for profit, raising chickens and reselling them once fattened; (8) for profit, buying and slaughtering them; (9) angling for fish; (10) hunters; (11) robbery; (12) executioners; (13) netting flying birds; (14) divisive speech; (15) guarding prisons; (16) charming nāgas. These gates of karma are common to the Triyāna as well as Hīnayāna and human and heavenly realms. In the human and heavenly realms, they are karma accomplished by a person. In Hīnayāna, there is only karma and no person. In the initial teaching, all karmas are empty and cannot be differentiated, as stated in the \*Karmasiddhiprakaraṇa\*. In the final teaching, they are Suchness, and all dharmas are also Suchness. If designated by the Ekayāna, they belong to the Ekayāna. In terms of the distinct teaching of the Ekayāna, they are the inexhaustible karmas such as the eighty-four thousand. The remaining meanings are as in the separate chapter. > — English (machine translation) (machine translation) - [Previous: 3.79](https://indike.org/pramana/in.bauddha.taisho.1870.3.79) - [Next: 3.81](https://indike.org/pramana/in.bauddha.taisho.1870.3.81) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1870.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.3.80) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.3.80](https://indike.org/pramana/in.bauddha.taisho.1870.3.80) · Pramāṇa